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81.
James O. YOUNG 《Frontiers of Philosophy in China》2011,6(2):284-297
A bewildering array of accounts of the ontology of musical works is available. Philosophers have held that works of music
are sets of performances, abstract, eternal sound-event types, initiated types, compositional action types, compositional
action tokens, ideas in a composer’s mind and continuants that perdure. This paper maintains that questions in the ontology
of music are, in Rudolf Carnap’s sense of the term, pseudo-problems. That is, there is no alethic basis for choosing between
rival musical ontologies. While we have no alethic basis for choosing any ontology of music, pragmatic reasons can be given
for favoring certain ontologies of musical works over others. 相似文献
82.
Helen STEWARD 《Frontiers of Philosophy in China》2011,6(3):390-401
The paper argues against the very commonly held view that whenever a substance may be said to be the cause of something, a
fuller and metaphysically more accurate understanding of the situation can always be obtained by looking to the properties
in virtue of which that substance was able to bring about the effect in question. Paul Humphreys’ argument that when a substance
is said to have produced an effect, it always turns out to be an aspect or property of that substance which brought about
the effect in question is examined and criticized; it is argued that it is based on an illegitimate application of Mill’s
Methods of Difference and Agreement to the case. Mill’s methods, it is suggested, are methods of empirical, not of ontological
enquiry. The paper then turns to examine an argument by Mele which appears to depend on a structurally rather similar assumption
that if there is nothing about a subject which could explain why she does one thing rather than another, it cannot really
be up to that subject which thing occurs. It is suggested that, too, the inference is faulty, and that once it is rejected,
one common objection to libertarianism—the argument from luck—might be more readily met. 相似文献
83.
Completeness of Certain Bimodal Logics for Subset Spaces 总被引:1,自引:0,他引:1
Subset Spaces were introduced by L. Moss and R. Parikh in [8]. These spaces model the reasoning about knowledge of changing states.In [2] a kind of subset space called intersection space was considered and the question about the existence of a set of axioms that is complete for the logic of intersection spaces was addressed. In [9] the first author introduced the class of directed spaces and proved that any set of axioms for directed frames also characterizes intersection spaces.We give here a complete axiomatization for directed spaces. We also show that it is not possible to reduce this set of axioms to a finite set. 相似文献
84.
Ilkka Pyysiäinen 《Zygon》2002,37(3):729-740
Miracles are real or imagined events that contradict our intuitive expectations of how entities normally behave. Miracles in the weak sense are unexplained counterintuitive events. Miracles in the strong sense are counterintuitive events we explain by referring to the counterintuitive agents and forces of various religious traditions. Such explanations result from the fact that our minds treat half–understood information by carrying out searches in the memory, trying to connect new information with something already known. This is cognitively the most economical way of dealing with new information: we obtain the maximum of relevance at minimal processing cost. 相似文献
85.
Luc Schneider 《Studia Logica》2009,91(1):25-51
The Ontological Square is a categorial scheme that combines two metaphysical distinctions: that between types (or universals) and tokens (or particulars) on the one hand, and that between characters (or features) and their substrates (or bearers) on the other hand. The resulting four-fold classification of things comprises particular substrates, called substances, universal substrates, called kinds, particular characters, called modes or moments, and universal characters, called attributes. Things are joined together in facts by primitive ontological ties or nexus. This article describes a logic that is meant to capture the basic intuitions behind the Ontological Square. Given a minimal
correspondence between atomic logical form and ontological structure, the commitment to nexus as a distinct ontological category
entails a rehabilitation of copulae as ties of predication. Thus, the Logic of the Ontological Square is a copula calculus
rather than a predicate calculus; its soundness and completeness can be established with respect to a model akin to a so-called
first-order semantics for standard second-order logic.
Presented by Hannes Leitgeb 相似文献
86.
87.
by Inna Semetsky 《Zygon》2009,44(2):323-345
This essay interprets the meaning of one of the cards in aTarot deck, "The Magician," in the context of process philosophy in the tradition of Alfred North Whitehead. It brings into the conversation the philosophical legacy of American semiotician Charles Sanders Peirce as well as French poststructuralist Gilles Deleuze. Some of their conceptualizations are explored herein for the purpose of explaining the symbolic function of the Magician in the world. From the perspective of the logic of explanation, the sign of the Magician is an index of nonmechanistic, mutualist or circular, causality that enables self-organization embedded in coordination dynamics. Its action is such as to establish an unorthodox connection crossing over the dualistic gap between mind and matter, science and magic, process and structure, the world without and the world within, subject and object, and human experience and the natural world, thereby overcoming what Whitehead called the paradox of the connectedness of things. The Magician represents a certain quality that acts as a catalytic agent capable of eliciting transmutations, that is, the emergence of novelty. I present a model for process∼structure that uses mathematics on the complex plane and the rules of projective geometry. The corollary is such that the presence of the Magician in the world enables a particular organization of thought that makes pre-cognition possible. 相似文献
88.
俞吾金 《Frontiers of Philosophy in China》2009,4(3):400-416
For a long time, under the influence of traditional Western philosophy, Orthodox interpreters have distorted Marx’s philosophy
as the ontology of matter, thereby concealing the essence of Marx’s philosophy, and eliminating the fundamental difference
between Marx’s philosophy and traditional philosophy. This paper proposes that Marx’s philosophy is not the ontology of matter,
but on the contrary, by examining the ontology of matter, Marx put forward his own ontological theory, i.e., the ontology
of the praxis-relations of social production, by which Marx linked the realms of phenomenon and essence, revealing the content
and essence of his philosophy.
__________
Translated by Kong Hui from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2008, (3): 3–11 相似文献
89.
Stephen M. Modell 《Zygon》2007,42(3):629-642
Recent developments in the use of cow egg cells to clone human somatic cells, and the grafting by researchers at several universities of human neurons into mice, bring the notion of the chimera, a mixture of several living organisms, from myth into reality. In his article “Cross‐Species Chimeras: Exploring a Possible Christian Perspective,” Neville Cobbe considers the religious arguments overlying the creation of human‐nonhuman chimeras. In my commentary I focus on the distinction between germline‐ and tissue transplant‐related chimeric techniques implicit in Cobbe's essay and argue that the former poses more serious moral difficulties than the latter if the chimeric product is brought to term. The substantive view of the imago Dei, or image of God, serves as a scaffold by which to judge the permissibility of chimera creation using stem cell and other tissue implants. While useful for judging the rights of such artificially generated beings, I argue that specific criteria such as proportion of tissue uptake, mental capacity, and adherence with the organism's telos are more appropriately considered within a composite image of the living being reflecting its unique integrality. Human co‐creativity with the Divine will inevitably prompt attempts to generate medically useful chimeras. Religious dialogue, combined with the categories of religious moral argument appearing in Cobbe's essay, will help to establish the outline of feasible policy guidelines addressing the complexities inherent in the creation of chimeras. 相似文献
90.
Willem B. Drees 《Zygon》1997,32(4):525-541
Such terms as materialism , naturalism , and near synonyms evoke strong negative reactions among many believers. However, the notion of naturalism has various meanings; implications for religion differ for the several varieties of naturalism. In this paper I analyze epistemological and ontological variants of naturalism and explore the perspectives for religion within a nonreductive ontological naturalism. 相似文献